Skip to Content

பகுதி 1

XV. The Supreme Truth-Consciousness

This chapter succeeds the chapter "The Supermind as Creator" and precedes the chapter, "The Triple Status of Supermind". The Supermind as Creator explains how the Supermind has created the world by the vibration of the Being called Real Idea. The Triple Status of the Supermind describes God, Jivatma and Ego that support the evolution in the transcendent, universal and the world planes. The Supreme Truth Consciousness explains essentially the difference between our mentality and the Supermind. Also it explains the origin of Mind when the Supermind divides into its two statuses of Time and Timelessness.

Supermind is described here as the nature of Sachchidananda. This chapter undertakes to consider its impersonal psychological truth. The use of nature, consciousness, power by Him need some explanation though they are in some essential sense synonyms. Man's nature is gregarious. He has a power to produce or understand. His nature is domination. The nature of speech is spreading; it has a power to communicate. Human consciousness tends to progress. The consciousness of speech is to mentally identify with what it hears.The nature of money compells collection at one place. It has powers of multiplication, production, conversion into other objects, etc. Money has a consciousness to unite the society better. Chit itself is spoken of as the nature of Sat. Sat that can exist all by itself as it has no

need to become conscious, becomes consciousness when it chooses to know itself, to be conscious. Thus nature, consciousness, power that are different from each other have an overlapping connotation. Supermind is born when Sachchidananda objectifies itself. Objectification brings out the power or nature of its consciousness. Judiciary is a department of law. Its power is exercised by the police. The court has the subjective knowledge; police has the objective power. The court issues a warrant of arrest. The police arrests the criminal.

It is common experience that a good product is not well received by the market; a good book has poor sales; an intelligent student does not always get selected at the interview. People often see a poor product selling, a good product not selling. They do not know why. They ascribe it to luck. People are vital. They see the physical product in the market with vital enthusiasm. It is known a company markets it. People do not always fully see the process of marketing which is an organisation. Mind is needed to see the presence of organisation. A management expert who is endowed with Mind sees the organisation. He understands that the product marketed by a good organisation will sell well. The Rishis in their Tapas reached the Spirit. Tapas is an effort of mental concentration to detach the Spirit from the embodied being. It is called Jnana Yoga. Mind sees the world we live in. In Tapas it sees the Spirit. Mind has the capacity to see both alternately, not simultaneously. Only Supermind has that ability. They never had Supermind. Supermind sees the process of creation and it explains. The Rishis have declared that that process is not known. Sri Aurobindo says that process is objectification. The One objectifies itself as the Many and that is the creation. This chapter explains some salient features of that process drawing our attention particularly to the essential difference between human mentality and Supermind. We can say it is the central theme of this chapter.

The vision of the Supermind is of the whole. Mind sees a part of the whole, separates it from the whole, forgets the whole, treats the part as the whole, analyses it and is content with its analysis. He cites the example of a tree emerging out of a seed and seed out of a tree. Each explains the other. That process is fully analysed to the point that it is possible to change the structure of the tree by changing the structure of the seed, as we do in creating a hybrid seed. But we do not know why a seed should sprout.

Other main ideas of this chapter are:

1. Time and Space are necessary for the Supermind to create.

  • To a higher consciousness than the Mind all Times - past, present, future - are contained at one point.
  • Without the plane of Time, there will be no change, no progress.
  • Without space, creation will be as a mind of a poet that contains great ideas, without being expressed outside.

2. The shock and struggle we see in life are not real. In fact, there is a harmony in progress. It is visible to Supermind, not mind.

3. The Supermind dwells within objects and directs their movements.

4. What is inconscient to us, is really universally conscient.



5. This consciousness splits into three: subject - its relation to object - object.

6. Brahman is in all things; all things are in Brahman; all things are Brahman.

7. The lower hemisphere is easier to comprehend.

PAGE 132 / PARA 1: Supermind is all-containing, all-originating and all-consummating. It is the nature of the Divine Being, Sachchidananda. The Divine Being has two statuses; one is its absolute self-existence; the other is the Lord, the creator of its own worlds, Ishwara. We call this Ishwara God. Another distinction too must be made. There is the too personal limited Deity. It is the Western God. It is a magnified man, a supernatural Man. It is too human a conception. It is the relation between the creative Supermind and the ego. Sachchidananda, Its absolute self-existence, Supermind, the Lord of creation, the human conception of the occident can be explained by the following examples:


Sachchidananda - the absolute self- existence


Supermind - the Lord of creation


The Western God

Political parties


We must not exclude the personal aspect of the Deity. For the impersonal is only one aspect of existence. The Act is impersonal. Its impact on us is the rule, its personal aspect. The legislature passes a law to give workers P.F. The local government based on it passes a rule and a government order that establishments employing over 20 should offer P.F. to workers after 3 years of inception. So too the Deity has a personal as well as impersonal aspect. It can be explained in Mother. Her Force responds to anyone who does not know of Her, if he is true. This is impersonal force. The devotees call Mother. Her personal force enters us. The Divine All-existence is also one Existent. It is the sole Conscious-Being, Sat Purusha. Still it is a Being. The Existence exists as existence as well as Existent. This chapter does not concern itself with this aspect. There is another psychological truth of this divine consciousness. That too has an impersonal side. We are concerned with it. Our endeavour is to arrive at a large clarified conception of it. If the government is the Divine Consciousness, the laws it enacts are its impersonal side. Those impersonal laws order the activities of the society. It has a personal side too. What efforts the citizen has to take, the government takes on its behalf. Education is the duty of the individual citizen or the society. The society must start schools to educate itself. When the government starts the schools we see the personal side. To arrive at a clarified conception of the personal and impersonal sides is quite a job.

PAGE 132 / PARA 2:

The One has the potential of infinite multiplicity. It manifests them in harmony. The results must be ordered. The Supermind is the Force that creates this order. It does so by a self-knowledge of the Many by in-dwelling it. When hundreds of people walk from one town to another it is a traffic hazard. If 500 soldiers are to go thus, they march. They already possess in themselves the training of marching which keeps the order on the road. What marching

does to soldiers, Supermind does to men and material. It keeps an order in the universe, directing from inside as a self-knowledge. Without this ordering self-knowledge manifestation would be a chaos. It would be a shifting chaos. As the potentiality is infinite, the intensity of chaos will be great. What finds play will not be order but chance. That chance is uncontrolled and unbound. Suppose there is the infinite potentiality and no law, there would be chaos. This law is the law of guiding truth. It is a truth of harmonious self-vision. Now there is an idea in the very seed of things. They are cast out for evolution. This idea predetermines the cause of progress. The chaos will be uncertainty. It will be confused and teeming. Also it will be amorphous. In the cities you see an ocean of men and women moving, apparently in utter confusion. A little thinking will reveal that each knows his purpose, destination and course. Everyone is guided by his own self-knowledge. The Supermind acts like that in men and materials. The knowledge of Supermind is a knowledge that creates. What it creates are forms and powers of itself. It does not create things other than itself. This creation releases forms and powers of itself. Each possesses its own truth. It carries in its own being, its own vision of truth. There is a law that governs each potentiality. This truth is that law. It has an intrinsic awareness of its relations to others. Others carry their own potentialities. There are possible harmonies between them. Each carries all these harmonies. When we speak words flow, it carries a meaning which is delivered through sound. All that is governed by the grammar of the language. The rhythm, significance, meaning, grammar, intensity of sound, etc. are all inherently within it and govern its course and destination. The Supermind acts analogously. The Supermind holds all this prefigured in the general determining harmony. The idea of a universe is rhythmic. In its very birth it contains them. It is contained by self-conception. By the interplay of its constituents it must inevitably work out. The Supermind is the source and keeper of Law in the world. That law is nothing arbitrary (Each thing in its inception contains the real-idea. It is a compelling truth. The real idea is the expression of its self-nature). On the stage actors play their roles. It is all prefixed in the story. The role of the actor is to act according to the intention of the author of the story. From the beginning the whole development is predetermined. It is so in its self-knowledge. It is so in its self-working at each moment. It is so by its own original inherent Truth. It moves to be what it must be next still by its original Truth. At the end it will be what it was intended to be in its seed.

PAGE 133 / PARA 3:

The Self-Conscious Being is there. It has an original truth. The world develops and progresses. Such a situation needs the succession of Time, a relation in Space. The events in Space and the movements in Time are related. This relation is a regulated interaction. This relation is known as Causality. The metaphysician says Time and Space exist as concepts; they are not real to him. To us anything in the world is a form of the Self-Conscious Being. It does so in its consciousness. To us there is no distinction between concept and fact. The Conscious-Being viewing itself in extension subjectively is Time. Doing so objectively is Space. We have a mental view of these things. It is determined by the idea. It is an idea of measure inherent in action. It is an action of the analytical

dividing movement of Mind. Time is, for the mind, a mobile extension. It is measured out by the past, present, and future. Mind places itself at a certain point. From there it looks before and after. Space is a stable extension measured out by divisibility of substance. Mind places itself at a certain point in that divisible extension. From there it regards the disposition of substance around it.

PAGE 133 / PARA 4:

In actual fact Mind measures Time by Event and Space by Matter. When we think of a few years ago our mind naturally looks for some landmark or event. 'Oh, I was then in Delhi,' we say regarding an event of five years ago. It is mind's way of measuring Time. There is something like pure mentality. It can disregard the movement of events. It can even set aside the disposition of substance. When a crime is discussed, we understand the law through the details of the case. If someone is murdered, the man who conspired goes to jail. In practice we understand that the man who plotted the murder is more responsible than the one who actually committed the murder. Shunning a reference to a particular case one can move to pure law and understand that the intention is weightier than the execution. Beyond the event that represents Time and the substance that represents Space is the pure movement of Conscious-Force. It constitutes Space and Time. Time and Space are only two aspects of force of consciousness. Time and Space in their interaction are intertwined as the warp and woof of the action itself. There is a consciousness higher than Mind. It should regard our past, present, and future together in one view. When the corporate head office comes to a branch to inspect one team examines the accounts, another inventory, a third marketing and so on. Several teams examine several aspects. He who examines the profits of the branch sees all these branches included in it. In one figure everything is included. It is a higher view or a view of the higher consciousness. The higher consciousness contains all the three times. It is not contained in them. Placing oneself at a higher point like that one may see Time only as a point. The same consciousness may not be situated itself at a particular point of space. But it can contain all points and regions itself. This will reveal space as a subjective extension. It will be an indivisible extension. It is as subjective as Time. We can consider our speech, activities, dress as extensions of ourself. Of course dress is a detachable or divisible extension. But our action and speech are also extensions. They appear to be detachable, separable extensions. In truth they are indivisible extensions of ourselves. The variations of the universe are upheld by an immutable Self-conscious unity. We sometimes are conscious of it. We should not ask how the contents of Space and Time will present themselves to a transcendent truth. Our mind cannot conceive of it now. Can we now envision how man will respond to his neighbour in a propertyless society where there is no inheritance or marriage? Some can readily say that such a society can never exist. Man is capable of denying the existence of something that he is unable to conceive.

PAGE 134 / PARA 5:

The Supermind embraces the successions of Time. It also unifies them. It does the same thing to the divisions of Space. This is an all-comprehending view. We can conceive of this and realise

it. This factor of successions of Time may not be there. In that case there will be no progress or change. There would be a perfect harmony. It would be perpetually manifest. It will be coeval with other harmonies. It will be a certain eternal moment not successive to them in the movement from the past to the future. Now we have a developing harmony. We have a succession of them. It is constant. Here one strain of harmony arises out of another that preceded it. It conceals in itself that which it has replaced. Let us say that there is self-manifestation and what we call space is not there. In that case there will be no intershock of forces or mutable relations. We can think of some life events even if they are not directly parallel to Time and Space. We have our thoughts. They are expressed in speech and printed on paper or written down on paper. Suppose there is no paper or no writing, the thoughts will at best be expressed as speech. In the event of there being no speech, it is possible for writing to exist though it is extremely unlikely. As thought and speech are expressed in writing, so life events and movements are expressed in Time and Space. In such a case all would exist but not worked out. There can be a spaceless self-consciousness. It can be purely subjective. It would contain all things in a subjective grasp. It will be like the mind of a cosmic poet or dreamer. But it would not distribute itself through all. That will be an indefinite self-extension. Or again, we may assume if Time alone were real, its succession would be a pure development. Here we can see one strain would rise out of another. It will be a subjective free spontaneity. It will resemble a series of musical sounds or a succession of poetical images. What we really have NOW is a harmony worked out in Time in spatial extensions. It is an incessant succession of powers and figures of things and happenings in our vision of existence.

PAGE 135 / PARA 6:

Time and Space together constitute a field of creation. These are different potentialities. They are embodied. They are placed in relation to this field. Each has its powers and possibilities. They front other powers and possibilities. They work in the succession of Time. To the mind their workings appear to be a shock and struggle. It is unable to see a succession of spontaneous movements. After a great election or a national conference is over the dismantling of arrangements assumes an immediate appearance of intense chaos. To their organisers, it will be evident that that is a reverse process of erecting those structures. What is an orderly destructuring of an arrangement to the organisers is a chaotic confusion to the novice who is unused to it. Supermind is the organiser. Mind is the novitiate. There is a reality. There is a spontaneous working out of things from within. The external shock and struggle are only the superficial aspects of elaboration. There is an inner and inherent law. It is a law of the one and the whole. It is a law of harmony by its own necessity. The law of the parts or forms is processive, i.e. successive. It is the outer law. The inner law governs the outer law. Apparently they are in collision. The Supermind has a vision. It is a greater and profounder truth of harmony. It is always present. The Mind considers each thing separately in itself. There is a general ever-present ever-developing harmony. The Supermind sees that. The same thing is a discord to the Mind. It is so because the Supermind views all things in a multiple unity. The battlefield in Kurukshetra was gruesome to see. In the second World War on the French German border thousands of bodies were stinking in decomposition hanging on the barbed wire of the long fences.

Survivors were covered with mud, filth and shit. Nothing can be more hideous to see or explain. Is it possible for anyone to see that the prosperity, culture and civilisation of Germany and France of today which we all envy was built on that horror? Suppose we trace back from today each step backwards to that dreadful sight, we will see the logical compulsion behind it. Still it won't reveal as a wonder or splendour to our human eyes. To a higher vision which we do not have today, it is a marvel. Besides, the Mind sees only a given time and space. There it views many possibilities pell-mell. To it they are all more or less realisable in that time and space. The Supermind is divine. It sees the whole extension of Time and Space. It can embrace all the mind's possibilities. It can see many more possibilities the mind does not see. But, it can see them without error, groping or confusion. It perceives each potentiality in its proper force. It is an essential necessity. That reveals the right relation to the others. It also reveals the time, place and circumstance of its realisation. It will emerge gradually. We see it as the ultimate. To see things steadily and to see things as a whole is not possible for the mind. It is the very nature of the Supermind that is transcendent.

PAGE 135 / PARA 7:

This Supermind has a conscious vision. It contains all the forms of itself. These forms are created by its conscious force. It pervades them as an indwelling Presence. It is at the same time a self-revealing Light. It is concealed. But it is present in every form and force of the universe. The form, force and functioning are determined by that. It is done spontaneously and sovereignly. It limits the variation it compels. It gathers, dispenses, modifies the energy which it uses. All this is done according to the first law. This law is fixed by self-knowledge in the very birth of the form. It was there at the very starting point of the force. It is seated within everything. It is the Lord in the heart of all existences. It is he who turns them as an engine by the power of his Maya. It is within them. It embraces them as the divine Seer. He variously disposed and ordained his objects. Each is right according to the thing that it is from years sempiternal.

PAGE 136 / PARA 8:

In Nature there are animate things. There are inanimate ones. There are others mentally self-conscious or not self-conscious. They are all governed in their being. They are governed in their operations. It is done by an indwelling Power or Vision. To us it can be subconscient. Or it may appear inconscient. It is so, because we are not conscious of it. But they are not inconscient to itself. Rather they are profoundly and universally conscient. Therefore each thing seems to do the works of intelligence even without possessing intelligence because it obeys. It obeys the real-idea within it. The plant obeys the real-idea subconsciously. Man does so half-consciously. The divine Supermind contains the real-idea. But it is not a mental intelligence. It informs and governs all things. It is a self-aware Truth of being. In it self-knowledge is inseparable from self-existence. It is a Truth-Consciousness. It has not to think out things. It has an impeccable self-vision. It has the inevitable force. It is a sole and self-fulfilling Existence. There is a reflecting consciousness which does not know. It only seeks to know. Mental intelligence is that reflecting consciousness. There is a knowledge

higher than itself. It tries to follow it up step by step. It exists always. It is one and whole. It holds Time in its grasp. It sees the past, present, future in a single regard.

PAGE 136 / PARA 9:

This is cosmic vision. This is the first operative principle of the divine Supermind. Cosmic vision is all-comprehending. It is all-pervading and all-inhabiting. It is subjective, timeless, spaceless. It comprehends all things in being and static self-awareness. Therefore it comprehends all things in dynamic knowledge. It governs their objective Self-embodiment in Space and Time.

PAGE 137 / PARA 10:

In this consciousness the knower, knowledge and known are not different entities. They all are fundamentally one. Our mentality needs a distinction without which it cannot proceed. Therefore, it is our mentality that makes the distinction. Distinction is its proper means and fundamental law of action. Without distinction the object becomes motionless and inactive. Let us take the example of my comprehending myself. I know my mind that knows my person which is known and my knowledge which is the intermediary instrument are all ME. Still for my mind to know me as an object of itself, it has the necessity to separate in cognition my being from myself as if they were two distinct entities. I am as the knower. What I observe in myself I regard as the object of my knowledge. It is myself, but, for purposes of cognition it is not myself. This known at one outer end and knower at the inner end are linked by knowledge. This is artificial. It is purely of a practical utilitarian character. It is evident to us. It is evident that my mind, my knowledge, my being are not three different entities. Fundamentally they are all one is the truth. The reality is different. I am the knower. I am the consciousness which knows. The knowledge is that consciousness. It is myself in operation. The known is also myself. It is a form and movement of the same consciousness. The three are clearly one existence. They are of one movement. They are indivisible though they appear to be divided. They are not distributed in forms. They only appear to be distributed. It stands separately in each. This is a knowledge Mind cannot arrive at. Mind cannot reason this out. Nor can it feel. Should Mind do so, it cannot make this higher knowledge the practical basis of its intelligent operations. Now let us come to external objects. There the difficulty is far greater and inseparable. How can one feel the unity with external objects? It will be an abnormal effort to the mind. It is more so to retain that knowledge for long. It is foreign to the Mind. It is not a capacity properly belonging to it. To the Mind, the earth goes round the sun. To the senses, the sun goes round the earth. The knowledge of the senses can be corrected by the mental knowledge. That is the utmost mind can do as it is.

PAGE 137 / PARA 11:

The unity of cosmos and its contents is real to the Supermind. Fundamentally it is true to the Supermind. It possesses this unity and always acts on the basis of this. To the mind this unity is a secondary or acquired possession. It is not the very grain of its seeing. Supermind sees the universe and its contents as a whole. To it, it is a single indivisible act of knowledge. It is an act which is its

life. It is the very movement of its self-existence. Supermind is a comprehensive divine consciousness. It has an aspect of Will. It does not so much guide or govern the development of cosmic life as consummate it. In itself it is a power which is inseparable from the act of knowledge. Also it is inseparable from the act of Self-existence and its movement. We know the universal consciousness and the universal force. They are one. Cosmic force is the operation of cosmic consciousness. So also, the divine Will and the divine Knowledge are one. They are the same fundamental movement. They are the same act of existence.

PAGE 138 / PARA 12:

But the Supermind works otherwise. The comprehensive Supermind is indivisible. It contains all multiplicity without derogating from its own unity. This a truth upon which we have always to insist. Our analytic mentality approaches the cosmos with an initial error. To get rid of that error, we have to understand the cosmos thus. A tree is contained in its seed. It evolves out of it. The seed evolves out of the tree. It is a fixed law. It is an invariable process. It reigns in the permanence of its form. It is a form of manifestation which we call a tree. To the mind this is a separate phenomenon. It is a birth, life and reproduction of a tree. To the mind it is a thing in itself. On that basis the mind classifies them, studies them and explains them. We buy a car. We pay for it out of a bank loan. We use it, maintain it. We know all about using a car. It is a self-contained phenomenon which is extremely useful but we separate it from the society. The car is valued at seven lakhs. We have paid one lakh. The bank gave six lakhs. Why does the bank give us six lakhs to buy a car? We disregard that. The truth is India wants its citizens to prosper and own a car. It is the country through the government and the bank that lends us the money. This is a knowledge of the whole. This knowledge of the whole has seeds of possibilities of our breaking out of a narrow domestic life and entering into the other facets of banking, car production, government, etc. The other separatist view fixes us in our narrow circumstances. One is the view of the Supermind; the other that of Mind. It explains the tree by the seed and the seed by the tree. That way nothing is explained. It has only analysed a mystery and recorded the process. Bank gives us the loan. We buy the car. We know the procedure of a bank car loan. What can it tell us about HOW we are getting a car? We can go further. We can perceive a soul in the tree. The soul is a secret conscious force. The soul is the real being of this form. The rest are a settled operation and manifestation of this force. Still, this view tends to regard this form as a separate existence. We attribute a separate law of nature to its development. This act of separation by the mind deprives the tree of its oneness with cosmic life. The animal considers itself separate. It does so subconsciously. The man too separates himself from the cosmos but he does so half consciously. The separation is a useful arrangement. It is necessary to life. It is the first basis of all its practice. But, unfortunately mind accepts it as an actual fact. It is like ignoring the making of the car in a factory and collection of public deposits by a bank. We assume a car comes to us. It is an error. That error saps our divine energy which alone can help us rise out of our narrow groove. All other errors proceed out of this first fundamental error. They are the errors of the ego.

PAGE 138 / PARA 13:

The Supermind works otherwise. If the tree is a separate existence, it cannot be there as we see. If the car is unrelated to the wider society, there will be no car, at least no car as we see now. It is obvious the car has no independent existence. It has to be produced in a factory. The society should have developed a technology for the car, etc. Forms are what they are by the force of cosmic existence. They develop as they do as a result of their relation to it and to all its other manifestations. It is easy for us to imagine the various components of the car are variously developed as part of a wider social development. The car is, thus, a social product. The tree is thus a cosmic product. The separate law of nature is only one application of the universal law. It is the truth of all Nature. Their particular development is determined by their place in general development. Individual schools are the local particulars. The general law here is national education. How a local school is constituted is determined by the way in which the locality is situated in the scheme of national education. An urban school will have well fed children from educated parents. Both are schools part of the national education. The tree does not explain the seed nor the seed the tree. Cosmos explains both. God explains cosmos. The nation explains the school and the children. The Supermind pervades the seed and the tree and all the objects. It lives in the greater knowledge. That knowledge is indivisible. It enjoys a unity; but it is the absolute unity of the absolute self-existence. It lives in the modified unity. The nation is one for all essential purposes. Its activities such as army, transport, education, etc. are one. Education itself is a big field. It branches out into higher education, research, secondary education, technical education, primary education, etc. But all education is one. We can say the unity of all education is not an absolute unity like the unity of the voting population but a modified unity, i.e., as education they are all united, while it divides into several categories. In this comprehensive knowledge there is no independent centre of existence. There is no separate ego such as we see in ourselves. The whole existence is to its self-awareness an equable extension. It is one in oneness. It is one in multiplicity. It is one in all conditions and everywhere. The diverse voting population is one in the right of voting. Each exercises its right according to its choice but as voters they are all one. Here the All and the One are the same existence. The individual being does not and cannot lose the consciousness of its identity with all beings and with the One Being. For that identity is inherent in supramental cognition. It is a part of the supramental self-evidence. The nation is the One Being with which the voter as a citizen is identified. As a voter he is one with all the other voters united in oneness. He may vote for any party, he may vote in state or central or panchayat elections. But he remains basically a voter.

PAGE 139 / PARA 14:

The oneness of the Being has two characteristics. It is equal and spacious. The Being is not divided and distributed. The company which has several branches all over the country is not divided by the creation of branches. Any number of branches cannot divide the company's unity of existence. The Being is extended, i.e., self-extended. It is equably self-extended. The Being pervades its extension as One. It inhabits the multiplicity of forms as One. It is everywhere

at once the single and equal Brahman. This extension of the Being is in Time and Space. This pervasion and indwelling is in intimate relation with the absolute Unity from which it has proceeded. That indivisible is absolute. There is no centre or circumference there. Only the timeless spaceless One exists. In the unextended Brahman there is this high concentration of unity. In the extension that unity must necessarily translate itself by the equal pervasive concentration. It is the indivisible comprehension of all things. It turns into this universal undistributed immanence. Such a unity cannot be diminished or abrogated by any play of multiplicity. "Brahman is in all things; all things are in Brahman; all things are Brahman" is the triple formula of comprehensive Supermind. It is a single truth of self-manifestation in three aspects. It holds them together and inseparably in its self-view. It is the fundamental knowledge from which it proceeds to the play of the cosmos.

PAGE 139 / PARA 15:

There are the lower terms of Mind, Life and Matter. It is the lower triplicity. What is this? What is its organisation? All things that exist proceed from the all-efficient Supermind. It proceeds from the action of the Supermind. It is so because the operations of the Supermind in the three original terms of Existence, Consciousness and Bliss release all things. Then there must be a faculty that does it. It will naturally be a faculty of the creative Truth-Consciousness. It so operates that casts them into these terms. They are inferior terms. They are mentality, vitality and physical substance. This faculty exists. It exists in the secondary power of the creative knowledge. It is a power of projection. It confronts and apprehends. There knowledge centralises itself and stands back. It does so to observe them. Centralisation means an unequal concentration as different from equable concentration. It is necessary to distinguish the equable concentration from the unequal concentration. It is there self-division begins. In other words it is its phenomenal appearance. Man learns constantly from the environment. He is there and the surroundings are there. There is no division or a separate centre of knowledge. All men learn out of all in the society. Here the concentration is undivided, it is equable concentration. Society starts schools, colleges, universities which become centres of separate concentration. One differs from the other. All these institutions are doing only what the whole society does but from different centres that are separate. This can be called unequal concentration.

PAGE 140 / PARA 16:

First of all the knower holds himself concentrated in knowledge. Here he becomes the subject. The Force of his consciousness continually proceeds from him into the form of himself. It continually works on it, continually drawing back into himself. Again it continually issues forth. This is an act of self-modification. It is a practical distinction. It issues out of that self-modification. That distinction is a relative view. All relative action of the universe proceeds out of that practical distinction and prior self-modification. A practical distinction is created between the knower, knowledge and the known. It is the same as the Lord, His force and the children. These children are the works of the Force; again there are the Enjoyer, the Enjoyment and the Enjoyed. This too is the same. It can be said as Self, Maya and the becomings of the Self.

PAGE 140 / PARA 17:

Secondly the conscious Soul repeats himself in every form of himself. The Conscious Soul is the Purusha, concentrated in Knowledge. It observes and governs the Force that has gone forth from him. It is Shakti or Prakriti. He accompanies his Force of consciousness into his works and reproduces there the act of self-division. The apprehending consciousness is born from this. The father sends the boy to the college hostel for studies. His money is his Force. The father's money goes to the boy to educate him. Now the boy is divided from the father or the family, the first of his dividing from the whole of his family. In each form this Soul dwells with his Nature and observes himself in other forms. He so observes from the artificial and practical centre of consciousness. In all it is the same Soul, the same divine Being. The father has values, capacities, money, status, power and many more things. The son goes to the college and spends the father's money. Another son takes his capital and works in business. A daughter goes to her husband's house. The father from his newly divided artificial centre observes his money giving his son education, another son expressing his capacities in business, and a daughter expressing the family values in her husband's house. It is the same father and the same family. The multiplication of centres is only a practical act of consciousness intended to institute a play of difference. It is a play of mutuality. It is one of mutual knowledge, mutual shock of force and mutual enjoyment. It is a difference based upon essential unity. It is a unity realised on a practical basis of difference.

 PAGE 141 / PARA 18:

This is a new status of the all-pervading Supermind. Sachchidananda is the Unitarian truth of things. It is the indivisible consciousness. It constitutes inalienably the unity essential to the existence of the cosmos. We can see this as a farther departure from the original unity. It is evident that pursued further a little it will become Avidya. Avidya is the great ignorance. It starts from the multiplicity as the fundamental reality. In order to travel back to the real unity one has to commence with the false unity of the ego. We now accept the individual can be the determining standpoint. We call it the Knower. As a natural consequence arise mental sensation, mental intelligence, mental action of will in the cosmic being. We also see that no ignorance is created as long as the Soul acts in the Supermind. In the Supermind the field of knowledge and action is still the Truth-Consciousness. The basis is still unity.

PAGE 141 / PARA 19:

For the Self still regards itself as one in all. It regards all things as becomings in itself and of itself. The lord still knows the Force as himself in the act. He also knows every being as himself in soul and himself in form. It is his own being that the enjoyer enjoys, even though in a multiplicity. The one real change has been an unequal concentration of consciousness and a multiple distribution of force. There is a practical distinction in consciousness. But there is no essential difference in consciousness. There is no true division in its vision of itself. The Truth-Consciousness has arrived at a position which prepares our mentality. But it is not yet that of our mentality. It is this we must study. That will help us seize Mind in

its origin. That origin is the point at which it makes the great lapse. The lapse is from the vast wideness of the Truth-Consciousness into the division and the ignorance. This apprehending Truth-Consciousness, the Prajnana, is much more facile to our grasp. It is so because it is nearer to us. It foreshadows our mental operations. The comprehending Supermind is the remoter realisation. We have been struggling to express it in our inadequate language of the intellect. The barrier that has to be crossed is less formidable.


132/1: Supermind is the nature of Sachchidananda. We disregard here its absolute Self-existence and dwell on the aspect of Ishwara. Even there, it is not the personal aspect but the aspect of impersonal psychological truth that we are at.

132/2: Supermind is an ordering self-knowledge in the universe (will). Its knowledge creates forms and powers of itself.

133/3: Time and Space are required for this creation. Causality is the Law of Time relating to Space.  

133/4: To the higher consciousness Time as well as Space is a point.

134/5: Supermind views the three times in one view.

135/6: What is chaos to mind is a marvel to Supermind.

135/7: The Supermind indwells in things and turns them on from inside as if it is an engine.

136/8: What is apparently inconscient is really universally conscient.

 136/9: The first operative principle of Supermind is Cosmic Vision.

137/10: The Consciousness divides itself into Knower, Knowledge, Known; but is really one. This remains an intellectual knowledge as the earth going round the sun.

137/11: In Supermind Knowledge and Will are one.

138/12: Mind's faculty of separation by division takes the part away from the whole and makes the part as the whole.

138/13: Cosmos explains the seed and tree. God explains the cosmos.

139/14: Brahman is in all things; all things are in Brahman; all things are Brahman.

 139/15: The equable concentration changes into unequal concentration.

140/16: A practical distinction is made out of the Knower, Knowledge and Known.

140/17: The Being goes forth into Nature and reproduces the acts there - apprehending Supermind.

 141/18: There is no ignorance as long as the Soul acts in Supermind.

141/19: Supermind is abstract. Apprehending Supermind that creates Mind, Vital and Matter is less formidable to comprehend.


book | by Dr. Radut